Archbishop Ranjith on kneeling for Communion during the liturgy and Communion on the Tongue

posted by Shawn Tribe

Libreria Editrice Vaticana has published a book, Dominus Est by Bishop Athanasius Schneider, where that Bishop analyzes the question of communion recieved kneeling and on the tongue.Archbishop Malcolm Ranjith has written the foreward to this book,and we present an unofficial translation here to follow.

(Many thanks to a good friend for providing the link to this, which came originally through, Associazione Luci sull'Est.Without further ado, the foreword of Msgr. Ranjith, Secretary to the CDW:

In the Book of Revelation, St. John tells how he had seen and heard what was revealed and prostrated [himself] in adoration at the foot of the angel of God (cf. Rev 22, 8). Prostrating, or getting down one one's knees before the majesty of the presence of God in humble adoration, was a habit of reverence that Israel brought constantly to the presence of the Lord. It says the first book of Kings, "when Solomon had finished putting this prayer to the Lord and this plea, he stood up before the altar of the Lord, where he was kneeling, with palms stretched heavenward, and blessed the whole assembly of Israel "(1 King 8, 54-55). The position of supplication of the King is clear: He was kneeling in front of the altar.The same tradition is also visible in the New Testament where we see Peter get on his knees before Jesus (cf. Lk 5, 8); when Jairus asked him to heal her daughter (Luke 8, 41), when the Samaritan returned to thank him, and when Mary the sister of Lazarus asked for the life of her brother (John 11, 32). The same attitude of prostration before the revelation of the divine presence and is generally known in the Book of Revelation (Rev. 5, 8, 14 and 19, 4).Closely linked to this tradition was the conviction that the Holy Temple in Jerusalem was the dwelling place of God and therefore, in the temple it was necessary to prepare one's disposition by corporal expression, a deep sense of humility and reverence in the presence of the Lord.Even in the Church, the deep conviction that in the Eucharistic species the Lord is truly and really present, along with the growing practice of preserving the Holy Sacrament in tabernacles, contributed to practice of kneeling in an attitude of humble adoration of the Lord in the Eucharist.[...]...faith in the Real Presence of Christ in the Eucharistic species already belonged to the essence of the faith of the Catholic Church and was an intrinsic part of Catholicism. It was clear that we could not build up the Church if that faith was minimally affected.Therefore, the Eucharist, bread transubstantiated in Body of Christ and wine into the Blood of Christ, God among us, is to be greeted with wonder, reverence and an immense attitude of humble adoration. Pope Benedict XVI... points out that "receiving the Eucharist means adoring him whom we receive [...] only in adoration can a profound and genuine reception mature."(Sacramentum Caritatis 66).Following this tradition, it is clear that it became coherent and indispensable to take actions and attitudes of the body and spirit which makes it easier to [enter into] silence, recollection, and the humble acceptance of our poverty in the face of the infinite greatness and holiness of the One who comes to meet us in the Eucharistic species. The best way to express our sense of reverence to the Lord in Mass is to follow the example of Peter, who as the Gospel tells us, threw himself on his knees before the Lord and said, 'Lord, depart from me, for I am a sinner " (Luke 5, 8).As we see in some churches now, this practice is decreasing and those responsible not only require that the faithful should receive the Holy Eucharist standing, but even eliminate all kneelers forcing the faithful to sit or stand, even during the elevation and adoration of the [Sacred] Species. It is ironic that such measures have been taken in [some] dioceses by those responsible for liturgy, or in churches, by pastors, without even the smallest amount of consultation of the faithful, even though today, more than ever, there is an environment desiring democracy in the Church.At the same time, speaking of communion in the hand, it must be recognized that the practice was improperly and quickly introduced in some quarters of the Church shortly after the Council, changing the age-old practice and becoming regular practice for the whole Church. They justified the change saying that it better reflected the Gospel or the ancient practice of the Church... Some, to justify this practice referred to the words of Jesus: "Take and eat" (Mk 14, 22; Mt 26, 26).Whatever the reasons for this practice, we cannot ignore what is happening worldwide where this practice has been implemented. This gesture has contributed to a gradual weakening of the attitude of reverence towards the sacred Eucharistic species whereas the previous practice had better safeguarded that sense of reverence. There instead arose an alarming lack of recollection and a general spirit of carelessness. We see communicants who often return to their seats as if nothing extraordinary has happened... In many cases, one cannot discern that sense of seriousness and inner silence that must signal the presence of God in the soul.Then there are those who take away the sacred species to keep them as souvenirs, those who sell, or worse yet, who take them away to desecrate it in Satanic rituals. Even in large concelebrations, also in Rome, several times the sacred species has been found thrown onto the ground.This situation not only leads us to reflect upon a serious loss of faith, but also on outrageous offenses...The Pope speaks of the need not only to understand the true and deep meaning of the Eucharist, but also to celebrate it with dignity and reverence. He says that we must be aware of "gestures and posture, such as kneeling during the central moments of the Eucharistic Prayer." (Sacramentum Caritatis, 65). Also, speaking about the reception of the Holy Communion he invites everyone to "make every effort to ensure that this simple act preserves its importance as a personal encounter with the Lord Jesus Christ in the sacrament." (Sacramentum Caritatis, 50).In this vein, the book written by Bishop Athanasius Schneider, Auxiliary Bishop of Karaganda in Kazakhstan entitled Dominus Est is significant and appreciated. He wants to make a contribution to the current debate on the real and substantial presence of Christ in the consecrated species of bread and wine... from his experience, which aroused in him a deep faith, wonder and devotion to the Lord present in the Eucharist, he presents us with a historical-theological [consideration] clarifying how the practice of receiving Holy Communion on the tonue and kneeling has been accepted and practiced in the Church for a long period of time.Now I think it is high time to review and re-evaluate such good practices and, if necessary, to abandon the current practice that was not called for by Sacrosanctum Concilium, nor by Fathers, but was only accepted after its illegitimate introduction in some countries. Now, more than ever, we must help the faithful to renew a deep faith in the Real Presence of Christ in the Eucharistic species in order to strengthen the life of the Church and defend it in the midst of dangerous distortions of the faith that this situation continues to cause.The reasons for this move must be not so much academic but pastoral - spiritual as well as liturgical - in short, what builds better faith. Mons. Msgr. Schneider in this sense shows a commendable courage because he has been able to grasp the true meaning of the words of St. Paul: "but everything should be done for building up" (1 Cor 14, 26).

4 Steps to Making Missionary Parishes

4 Steps to Making Missionary ParishesVatican Aide: Evangelization Not a Choice, But a Mandate

By Gisèle Plantec ROME

JAN. 30, 2008 (Zenit.org).- If a parish does not evangelize, it is nothing more than a building, said a Vatican official, who offered four practical steps for transforming a parish into a missionary center. Archbishop Malcolm Ranjith, secretary of the Congregation for Divine Worship and the Sacraments, affirmed this today at a conference under way in Rome on "The Parish and the New Evangelization." The congress is organized by the Emmanuel Community and the Pontifical Institute Redemptor Hominis. It ends Friday."Why should a parish be missionary," Archbishop Ranjith asked. He explained that God's call of love mandates a missionary characterfor Christians: "Jesus loved his brothers and sisters to the extent that he was dedicated totally to their salvation -- this is the basis of evangelization." The archbishop, who led the Diocese of Ratnapura, Sri Lanka, before being named to the Roman Curia, called evangelization a "sign of the maturity of our faith." "The Church exists only if it evangelizes, and the same is true for theparish. If a parish does not evangelize, it is only a building," hesaid. "Evangelization is not a matter of free choice. It is an obligation of our faith, the perfect expression of our charity." Eucharist-centered Archbishop Ranjith highlighted the importance of the Eucharist for a parish focused on the mission.He offered the example of an Irish parish that organized "Eucharisticadoration in all the parishes. As a result, there are more vocationsnow. The Eucharist attracts -- the Lord attracts people." "The Eucharist is at the center of evangelization," the archbishopaffirmed. "The Eucharist must generate faith. In some parishes it iscelebrated in such a manner that it does not generate faith." The 60-year-old prelate also focused on the role of parish priests. Hesaid that priests should understand their role by saying, "'I am useless by myself but useful in his hands.'"Archibishop Ranjith also contended that parishes should not focus on their community alone, but "make a determined effort to reach the lost ones." Hints He offered some "practical steps" for giving parishes a missionary character."The parish community must move away from a maintenance model to a missionary model -- if the only thing we do is repair the buildings, this will kill us spiritually," the archbishop said.Secondly, he continued, parishes need "to move away from a spirit ofpessimism to a spirit of optimism." And he noted the danger of becoming the Gospel's example of a "lazy servant." The third practical step dealt with the role of laypeople. ArchbishopRanjith encouraged priests who still think the "mission is the soleresponsibility of clerics," and that "priests should decide everything by themselves" to "share with the laity." "Each layperson is a potential missionary," he affirmed. The fourth step was related to the third. The archbishop encouragedinvolving as many people as possible: "associations, groups, men, women, youth and even children -- and be courageous to go into uncharted areas, look for new methods and means." Why not me? Archbishop Ranjith answered questions from the conference participantsafter his address. A priest from the Netherlands, who presented his country as "the mostsecularized country in the world," asked for encouragement "because weare so marginalized -- we try to find any kind of means, like the media, to show our presence." Archbishop Ranjith answered, "It is good to use all the means availableand to think that sometimes 'dreams can become reality'" but "the mostimportant thing is to feel strong and trust in God and to pray." He gave the example of his diocese in Sri Lanka, which has a largenon-Christian population. Catholic laypeople go and visit the Muslim or Hindu families, he explained, and "they have tea together and discuss about religion." "The sad thing would be to give up," the archbishop affirmed. "Be strong, be courageous, you will succeed." A priest from Belgium asked if closing parishes reflected a lack offaith. Archbishop Ranjith offered the example of a spiritual partnership between a Sri Lankan diocese and a German one. When a German priest died, Sri Lanka offered: "I will send you the best priest I have." The German diocese considered the proposal but eventually decided toclose the parish. This "'we are managing on our own' means closing churches," Archbishop Ranjith lamented. Following his address, the archbishop told ZENIT that parish priests' zeal and spirit of love are key. He offered the example of St. JohnVianney, patron of priests, as an example. He also suggested Blessed Teresa of Calcutta and St. Francisco Xavier as models. If St. Francis could go to the other side of the world and proclaim Christ without even knowing the language, "if it was possible for him," he said, "why can't it be possible for me

Madhu blast: Bishop gives details

Madhu blast kills 9 children
By Yohan Perera and Ranjith Jayasundara reporting in the Daily Mirror of 30th Jan 2008

A blast within the LTTE controlled area of Madhu, last afternoon, killed a number of children and injured several more, Mannar Bishop Rayappu Joseph told the Daily Mirror. Meanwhile, the LTTE and the Army traded charges over who was responsible for the blast.

The bishop said the children who were caught in the explosion usually travelled between Thadchanaamaruthamadhu and Madhu to attend school. He expressed frustration over the failure of both the government and the LTTE to treat the area as a war-free zone.

Reports say that 9 school children, the principal of the displaced Chinna Pandivirichchaan School and two teachers were killed and a further 17 wounded when a Deep Penetration Unit of the Army triggered a Claymore mine targeting a bus carrying school children in rebel controlled territory in Madhu.

It is said that the bus was approximately 1km away from the Madhu church when the explosion occurred. It had been on its way to Pallamadu from Madhu and after picking up the children at Thadchanaamaruthamadhu.

The principal was among the dead. Seven children were critically wounded and 12 of the 17 wounded persons were in critical state, the report added.

Mannar Bishop Rayappu Joseph said a number of children were killed in the attack though he was not in a position to confirm the exact number of causalities. “A teacher and three other men have also been killed in the attack,” the Bishop added.

Golden Jubilee - Archbishop Oswadl Gomis

Spiritual Boquet to the Shepherd

A number of lay organisations, including the Charismatic Renewal, are planning to present His Grace Rt. Rev. Dr. Oswald Gomis with spiritual boquet on next Saturday when he celebrates the Golden Jubilee of his ordination and 40 years as a bishop. The service will be at the Cathedral of St. Lucy, Kotahena at 9.00 am. on 2nd Feb. 2008

Gandhi loved Christ

Mahatma Gandhi is one of the most respected leaders of modern history. A Hindu, Ghandi nevertheless admired Jesus and often quoted from the Sermon on the Mount. Once when the missionary E. Stanley Jones met with Ghandi he asked him, "Mr. Ghandi, though you quote the words of Christ often, why is that you appear to so adamantly reject becoming his follower?"
Ghandi replied, "Oh, I don't reject your Christ. I love your Christ. It's just that so many of you Christians are so unlike your Christ."
Apparently Ghandi's rejection of Christianity grew out of an incident that happened when he was a young man practising law in South Africa. He had become attracted to the Christian faith, had studied the Bible and the teachings of Jesus, and was seriously exploring becoming a Christian. And so he decided to attend a church service. As he came up the steps of the large church where he intended to go, a white South African elder of the church barred his way at the door. "Where do you think you're going, kaffir?" the man asked Ghandi in a belligerent tone of voice.
Ghandi replied, "I'd like to attend worship here."
The church elder snarled at him, "There's no room for kaffirs in this church. Get out of here or I'll have my assistants throw you down the steps."
From that moment, Ghandi said, he decided to adopt what good he found in Christianity, but would never again consider becoming a Christian if it meant being part of the church.
How we treat those others tells e people MORE about what we believe, and what followibng Jesus means to us than all tracts we pass out, or all the fine semons we deliver.

St. John Bosco
(1815-1888)

John Bosco’s theory of education could well be used in today’s schools. It was a preventive system, rejecting corporal punishment and placing students in surroundings removed from the likelihood of committing sin. He advocated frequent reception of the sacraments of Penance and Holy Communion. He combined catechetical training and fatherly guidance, seeking to unite the spiritual life with one’s work, study and play.
Encouraged during his youth to become a priest so he could work with young boys, John was ordained in 1841. His service to young people started when he met a poor orphan and instructed him in preparation for receiving Holy Communion. He then gathered young apprentices and taught them catechism.
After serving as chaplain in a hospice for working girls, John opened the Oratory of St. Francis de Sales for boys. Several wealthy and powerful patrons contributed money, enabling him to provide two workshops for the boys, shoemaking and tailoring.
By 1856, the institution had grown to 150 boys and had added a printing press for publication of religious and catechetical pamphlets. His interest in vocational education and publishing justify him as patron of young apprentices and Catholic publishers.
John’s preaching fame spread and by 1850 he had trained his own helpers because of difficulties in retaining young priests. In 1854 he and his followers informally banded together under Francis de Sales.
With Pope Pius IX’s encouragement, John gathered 17 men and founded the Salesians in 1859. Their activity concentrated on education and mission work. Later, he organized a group of Salesian Sisters to assist girls.

In Sri Lanka, the feast of the Saint is being celebrated at the Church of Our Lady of Mount Carmel at Palliayawatte, Hendala and in the Parish of Maliboda in Deraniyagala where an estate chapel is dedicated to the Saint.

Reason and Revelation -AQUINAS

St. Thomas Aquinas
(1225-1274)


By universal consent Thomas Aquinas is the preeminent spokesman of the Catholic tradition of reason and of divine revelation. He is one of the great teachers of the medieval Catholic Church, honored with the titles Doctor of the Church and Angelic Doctor.
At five he was given to the Benedictine monastery at Monte Cassino in his parents’ hopes that he would choose that way of life and later become abbot. In 1239 he was sent to Naples to complete his studies. It was here that he was first attracted to Aristotle’s philosophy.
By 1243, Thomas abandoned his family’s plans for him and joined the Dominicans, much to his mother’s dismay. On her order, Thomas was captured by his brother and kept at home for over a year.
Once free, he went to Paris and then to Cologne, where he finished his studies with Albert the Great. He held two professorships at Paris, lived at the court of Pope Urban IV, directed the Dominican schools at Rome and Viterbo, combated adversaries of the mendicants, as well as the Averroists, and argued with some Franciscans about Aristotelianism.
His greatest contribution to the Catholic Church is his writings. The unity, harmony and continuity of faith and reason, of revealed and natural human knowledge, pervades his writings. One might expect Thomas, as a man of the gospel, to be an ardent defender of revealed truth. But he was broad enough, deep enough, to see the whole natural order as coming from God the Creator, and to see reason as a divine gift to be highly cherished.
The Summa Theologiae, his last and, unfortunately, uncompleted work, deals with the whole of Catholic theology. He stopped work on it after celebrating Mass on December 6, 1273. When asked why he stopped writing, he replied, “I cannot go on.... All that I have written seems to me like so much straw compared to what I have seen and what has been revealed to me.” He died March 7, 1274.

What is Manavalakalai?

MANAVALA KALAI (SIMPLIFIED KUNDALINI YOGA) CONDEMNED BY THE VATICAN

Since of late some Catholics, specially from Colombo North, have taken some fascination towards Mana Vala Kalai. We feel that it is our duty to warn the unsuspecting Catholics of the dangers of this practice.

Mana Vala Kalai was founded by Vethathiri Maharishi, his Wrld Community Centre is in Thiruvanimyur, Chennai where thousands of people flock every day. The courses conducted are on a beautifully coined Tamil word MANAVALAKALAI to imply a non religious flavour. But it is actually the simplified form of Kundalini Yoga (SKY) with the ultimate purpose of unleasing the "serpent power" or the "coiled energy" in yuou to make you like unto God.

A young gentleman from Bangalore has written to me that he had practiced this and was drived to near madness. He was rescued in time by his younger brother who, after prayers in front of the Blessed Sacrament.

This practice was condemned as early as in 1989 by Pope John Paul II as being incompatible with Christianity. Full details of this could be got from writing to stanisdevot@yahoo.co.in

The miracle of Marcsri: Silver jubilee today

Marcsri, the home for the abandoned celebrates its silver jubilee. The home is situated in Katukurunda, a village 40 km south of Colombo along the coastline. The blind, the deaf and the orphans are being taken care of at this home of love and compassion. One is reminded of the work of compassion of Mother Teresa when you visit this home founded by Sister Rita, a catholic laywoman.
Sister Rita hails from a respectable family in Galle in 1934 and entered the order of Sisters of Charity at the early age of 18. However, she had to quit her convent due to ill health. Her stomach and eye disorders made her return to lay life and took up teaching profession. Later she married Marcus Perera and came to live in Katukurunda. They were childless and tragedy stuck her when she lost Marcus suddenly in 1982.
Then she realized that she was called for a special service by God and started visiting the government hospital nearby taking care of patients. Some of these patients had no one to visit them or provide with food and other essentials. She invited some to her home and started taking care of them. She had no plans or any facilities in hand. However, her work was not only one of charity but of immense faith. Gradually the home developed. All her services are free although contributions from benefactors are accepted.
As usual, the church too did not look at her service with much favour. The neighbours and relatives thought that she has gone mad. How can she take up these burdens when her own existence was on a day to day basis. But the immense faith of this simple and frail woman was powerful eough to carry on this meiision of charity.
She sold her bangles, earrings and other valuables to buy food, medicine and clothing for the patients. With each new arrival the cadjan shed was extended. Rita herself washed, fed, cleaned and gave compassionate care to the patients and continues to do so even today not only in the main Marcsri home but in all the homes which she visits regularly.
Rita Perera started without any project or plans but her mission has grown into a massive miracle ministry. Yet she has no big plans for the future. She prefers to live from moment to moment, from day to day, trusting and depending on the Lord to provide shelter, food, clothing, medicine and tender care to hundreds of people daily.
“Seek first the kingdom of God and its justice and everything you need will be provided unto you". The promise of Jesus has come through powerfully in the life of Rita. She gives all the glory to the Lord and is ready still as she was at the beginning to do whatever the Lord tells her to do.
"Even if the Lord tells me today to leave the Marcsri homes and go elsewhere for a mission, I am ready to let go of everything and follow the Lord," Rita told us. Today the main Marcsri home at Katukurunda celebrates its silver jubilee.
Colombo’s former Archbishop, the Rt. Revd. Dr. Nicholas Marcus Fernando and Galle’s Bishop, Rt. Rev. Dr.Harold Anthony Perera will preside at a concelebrated holy mass this evening to mark the 25th anniversary.

Jesuits get a new Superior General

Father Adolfo Nicolás was elected Superior General of the Jesuits

Vatican City, Jan 27:

Father Adolfo Nicolás was elected Superior General of the Jesuits on January 19th and called on the Holy Father to renew the obedience of his order to him. The order was founded by St. Ignatius of Loyola in the 16th century and includes such famous missionaries like St. Francis Xavier in its long list of men of service. Father Nicolás, 71, succeeds Father Peter-Hans Kolvenbach, 79, who presented his resignation after having led the Society for nearly 25 years. Obedience to the Pope in missionary matters is the fourth vow that all Jesuits make alongside the traditional three vows of poverty, chastity and obedience.

Bro. C. Christudas - New CD Released

Bro. C. Christudas, a lay evangelist from Marthandam, Kankaykumari District, Tamilnadu, celebrated his 25th year of evangelisation ministry recently. Bro. Christudas has produced a number of cassettes and CDs of Christian music. His latest, volume 11 of "Yesuvai Kanpom", (Let us look at Jesus), was released at this occasion.

Bro. Christudas has come to Sri Lanka a number times at the invitation of the Catholic Charismatic Renewal (Tamil Stream) and has visited various dioceses including Kandy and Batticaloa.

A book containing c collections of songs of his eleven cassettes are available with us. However, the cassette and the CDs would become available only during the month of February when Bro. Christudas is to make a visit here.

Mother of Rev. Fr. Peter Subaraj CMFpasses away

Mrs. Matilda Vaz, mother of Rev. Fr. Peter Subaraj CMF passes away

We have just received information that Mrs. Matilda Vaz, spouse of late Mr. Britto Morais and mother of Rev. Fr. Peter Subaraj CMFm has passed away.

A memorial mass will be offered today (25th Jan, Friday) at the Church of Annai Vailankanni at Chekku Street, Colombo 13.

Rev. Fr. Peter Subaraj CMF is currently the parish priest of Chekku Street and has served as the Asst Pastor at St. Lucia's Cathedral.

CONVERSION OF SAUL

THE ROAD TO DAMASCUS
Fulton Oursler

Selection from A Treasury of Catholic Reading
The scene of St. Paul's conversion on the road to Damascus has been retold many times and is symbolical of the many conversions which have been effected by the grace of the Holy Spirit from that day until the present. The following excerpt adheres closely to the well-known account in the Book of Acts and is by a famous writer who himself entered the Church by the same road (1893-1952).

Saul never doubted he had actually seen Jesus. Years later, in the first letter he wrote to the Corinthians, he would rehearse the familiar history of Christ's death, burial, and Resurrection. He would remind the people of Corinth that the risen Christ had appeared to Peter and the rest of the twelve, that He had been seen by more than five hundred disciples at once, many of whom were still alive when that letter was being written. And then he added, with fervent humility and thanksgiving:

"And last of all, He was seen also by me, as by one born out of due time.

"For I am the least of the apostles, who am not worthy to be called an apostle because I persecuted the Church of God.

"But by the grace of God, I am what I am; and His grace in me hath not been void, but I have laboured more abundantly than all they: yet not I, but the grace of God with me."
Skeptics still scoff at this encounter. Nearly two thousand years away from evidence, with no testimony for their own theories, they dismiss Saul's conversion as an epileptic fit. The line of years from then to now quakes with countless epileptics, not one of whom has written a single letter that affected the world, nor converted peoples, nor captured the imagination of posterity. Only Saul did that; Saul, of whom no fit was reported before Damascus or since. No skeptic can dispute the complete change in life of Saul, or what suffering he endured for it.

In that one blinding, falling moment Saul became another man. The hunter of Christians, the heresy detective became in one instant full of yearning to be a Christian.
He had seen God. And trembling before that glory, stripped naked of his intellectual pretenses, he had cried out in the hope and fear of all believers:

"Lord, what would You have me to do?"

Saul let his soldiers lead him slowly toward the open gate of Damascus. Strangely, he felt no humiliation in being blind, helpless in the hands of underlings.

He was going into the city, as the Lord had commanded him, to wait to be told what next he must do. To him nothing else mattered.

One man in Damascus knew what Saul was trying to say. His name was Ananias and he is not to be confused with the liar of the same name. Here was a new part of Christian history with a new Judas and a new Ananias, accidentally serving as symbols of a better future.

Ananias had been instructed in the mercy and forgiveness of God. He knew that God will
Saul baptized! Now, there was a tale the Christians back in Judaea would find it hard to believe. By the grapevine that passed from Damascus to Joppa, from Nazareth and Capernaum even to Jericho, and through Galilee into Samaria and wherever the Christians were hiding in the underground, the word would go out that Saul, the persecutor, had been stricken blind near the western gate of Damascus; had seen the Lord Jesus and heard His Voice, had been healed of his blindness by a Syrian Christian, and that now he was himself a Christian.

Who could be expected to believe a wild story like that?

Yet it was literally true. Barely able to stand in the weakness of joints and waist and thighs that was the aftermath of his fall, Saul nevertheless held himself stubbornly erect and suffered Ananias to pour the water over him in the name of the Father, and of the Son, and of the Holy Ghost.

In that moment Saul became truly, irrevocably, a new man. He was born again.
And he chose to mark that hour of transformation by shedding the Hebrew name Saul, by which all men knew him. He chose instead to be known by the name he had seldom used, his official name as a Roman citizen.

Instead of Saul, the man of Tarsus would from that day of baptism till the end of time be known as Paul.

Sacerdotal golden Jubilee of Archbishop Oswald Gomis

GOLDEN JUBILARIAN - HIS GRACE ARCHBISHOP OSWALD GOMIS

His Grace the Archbishop Most Rev. Dr. Oswal Gomis, celebrates his Sacerdotal Golden Jubilee on 3rd February 2008. This occasion is of triple signicance ot the Archbishop as his 75th birthday fell on 12 December 2007, his Golden Jubilee of 50 Years a priest on 3rd February and the elevation to Episcopal Office in July 1968.

We, the Renewal Prayer Group at St. Lucia's Cathedral, send His Grace our greetings and assure our prayers and obedience to him at this memorable occasion. We are planning to present him a "Spiritual Boquet" which will include masses, recitation of rosaries, visits to the Blessed Sacrament etc.

Celebrations will be at the Cathedral Church of St. Lucy at Kotahena on 2nd February (Saturday) at 9.00 a.m.

While urging all members of the Charismatic Renewal to attend this service, we encourage our members who are interested (specially of the diaspora) in sending a greeting to send it to His Grace's Secretary Fr. Sunil de Silva at sunilde@sltnet.lk

Testament of Cardinal Mercier

In order to unite with one another, we must love one another;
in order to love one another, we must know one another;
in order to know one another, we must go and meet one another.

These words, known as the "Testament of Cardinal Mercier," are the impetus for the annual Week of Prayer for Christian Unity.

Christians around the world were preparing for the last one week - called the annual Week of Prayer for Christian Unity which ends today.

The main biblical text for this year's event is 1 Thessalonians 5: 17: "Pray without ceasing", which stresses the essential role of prayer within the life of the Christian community as its members grow in their relationship to Christ and to one another.
This year marks the 100th anniversary of the inauguration of the week of Prayer for Christian Unity. A hundred years ago, Father Paul Wattson, an Episcopal (Anglican) priest and co-founder of the Society of the Atonement at Graymoor (Garrison, New York), introduced a Prayer Octave for Christian Unity that was first celebrated from 18 to 25 January 1908.
The meditations for the eight days in this year's material for the week of prayer build on the notion that prayer for Christian unity, spiritual ecumenism, is foundational to all other aspects of the search for unity among Christians.


The journey of promoting Christian Unity central to Christian identity and the pastoral priorities of the Catholic Church are rooted in our faith in Jesus Christ and the zeal for the Church and it's unity.

For this very reason, ecumenism is not just some sort of "appendix" that is added to the Church's traditional activity. Rather ecumenism is an organic part of her life and work, and consequently must pervade all that she is and does.

Many leaders of Catholic, Protestant and Orthodox churches further encourage their faithful to pray for unity and describe work towards this is the work of the Holy Spirit.
"Every time the baptized come together to pray, it is the Spirit who guides them and teaches them how to pray. It is the same Spirit who builds the Church's unity. It is the Holy Spirit dwelling in those who believe, rewarding and ruling over the entire Church, who brings about the marvelous communion of those who believe, and joins them so intimately together in Christ that he is the principle of the Church unity." Says communities and pastoral collaborators the christian Unity is the work of the Holy Spirit.

But unity is also a journey made by the Christian to embrace the other. In an appeal Bishop Philip Anyolo of Homa Bay in Africa, who works hard for Christian unity says "individual Christians, and where it is possible and opportune in you local groups and communities, to meet each other in prayer through a healing of some memories of division and rivalry, and to inspire each other to grow in even grater fidelity to Christ and to the Gospel."

CHRISTIAN UNITY: Archimandrite Paul Irénée Couturier

HE PRAYED FOR THE UNITY OF ALL BAPTISED CHRISTIANS
Paul CouturierArchimandrite Paul Irénée Couturier lived from 1881 to 1953. He was a French priest and worker for Christian Unity. He was educated at Lyons,ordained priest in 1906 and, after spending three years studying science, he joined the staff of the Institut des Chartreux at Lyon where he remained until 1951.
During the 1920s he came in touch with the Russian refugees in the area and learned much of their spiritual background. In 1932 when he was staying at the Priory of Amay-sur-Meuse (which moved to Chevetogne in 1936) an introduction to the work of Cardinal Mercier aroused his interest in the ecumenical movement. The following year he introduced a Triduum (or three days of prayer) for Christian Unity at Lyon, followed in 1934 by an Octave of Prayer from 18th to 25th January - from the feast of St Peter's Chair at Rome to the feast of the Conversion of St Paul. This was a development of the Church Unity Octave founded by two Anglicans in 1908, but from the first prayer was specifically offered for the unity of all baptised Christians "according to Christ's will, according to his means". Orthodox and other religious bodies as well as Anglicans were included. From 1939 the Octave was observed as the "Week of Universal Prayer". He also arranged interdenominational meetings at the monastery of La Trappe des Dombes and at Présinge. He engaged in a vast correspondence in connection with his ecumenical work, produced and distributed innumerable tracts on prayer for unity and was in close touch with the early leaders of the World Council of Churches.
In 1952 he was given the title of honorary Archimandrite by the Melkite Patriarch of Antioch, Maximus IV.

Conversion of St. Paul

An encounter with Christ

Paul’s entire life can be explained in terms of one experience—his meeting with Jesus on the road to Damascus. In an instant, he saw that all the zeal of his dynamic personality was being wasted, like the strength of a boxer swinging wildly. Perhaps he had never seen Jesus, who was only a few years older. But he had acquired a zealot’s hatred of all Jesus stood for, as he began to harass the Church: “...entering house after house and dragging out men and women, he handed them over for imprisonment” (Acts 8:3b). Now he himself was “entered,” possessed, all his energy harnessed to one goal—being a slave of Christ in the ministry of reconciliation, an instrument to help others experience the one Savior.
One sentence determined his theology: “I am Jesus, whom you are persecuting” (Acts 9:5b). Jesus was mysteriously identified with people—the loving group of people Saul had been running down like criminals. Jesus, he saw, was the mysterious fulfillment of all he had been blindly pursuing.
From then on, his only work was to “present everyone perfect in Christ. For this I labor and struggle, in accord with the exercise of his power working within me” (Colossians 1:28b-29). “For our gospel did not come to you in word alone, but also in power and in the Holy Spirit and [with] much conviction” (1 Thessalonians 1:5a).
Paul’s life became a tireless proclaiming and living out of the message of the cross: Christians die baptismally to sin and are buried with Christ; they are dead to all that is sinful and unredeemed in the world. They are made into a new creation, already sharing Christ’s victory and someday to rise from the dead like him. Through this risen Christ the Father pours out the Spirit on them, making them completely new.
So Paul’s great message to the world was: You are saved entirely by God, not by anything you can do. Saving faith is the gift of total, free, personal and loving commitment to Christ, a commitment that then bears fruit in more “works” than the Law could ever contemplate.

Comment:
Paul is undoubtedly hard to understand. His style often reflects the rabbinical style of argument of his day, and often his thought skips on mountaintops while we plod below. But perhaps our problems are accentuated by the fact that so many beautiful jewels have become part of the everyday coin in our Christian language (see quote, below).

Quote:
“Love is patient, love is kind. It is not jealous, [love] is not pompous, it is not inflated, it is not rude, it does not seek its own interests, it is not quick-tempered, it does not brood over injury, it does not rejoice over wrongdoing but rejoices with the truth. It bears all things, believes all things, hopes all things, endures all things” (1 Corinthians 13:4-7).

Acknowledgement: Saint of the Day
www.americancatholic.org

New Appointments of Priests in the Archdiocese of Colombo

We are giving the list of new appointments in the Archdiocese of Colombo. We request the Prayer Group Leaders of those parishes in which we operate to meet the newly appointed Rev. Fathers and offer your cooperation and assure our obedience. This is copied from the official website of the Archdiocese.

Stanis Devotta

His Grace the Archbishop Most Rev. Dr. Oswald Gomis, the Archbishop of Colombo has made the following appointments on 12th January 2008 and all the appointments will be effective from 01st February 2008.


Newly Appointed Parish Priests

Parishes / Shrines

1
Batepola
Rev. Fr. Ananda Claude OMI
2
Bollatha
Rev. Fr. Ronnie Wickramasinghe
3
Bopitiya
Rev. Fr. Ranjan silva
4
Dalugama
Rev. Fr. Camillus Fernando
5
Delatura
Rev. Fr. Don Anacletus
6
Duwa
Rev. Fr. Lester Nonis
7
Galkissa
Rev. Fr. Leo Perera
8
Gampaha
Rev. Fr. Kingsley Ivan Appuhamy
9
Hultsdorf, Colombo 12
Rev. Fr. Prakash Fernando
10
Ja-ela
Rev. Fr. Shantha Sagara Hettiarachchi
11
Kadolkele
Rev. Fr. Jude Nicholas
12
Kalamulla
Rev. Fr. Maurice Namal Fernando
13
Kalutara
Rev. Fr. Merril Wijesinghe
14
Kandana - Administrator
Rev. Fr. Mahendra Gunatillake
15
Kanuwana
Rev. Fr. Nicholas Batepola
16
Kattuwa
Rev. Fr. Dinesh Fernando (senior)
17
Katukurunda
Rev. Fr. Samantha Kurera
18
Katunayake
Rev. Fr. Samantha Fernandopulle
19
Katuwapitiya
Rev. Fr. Srikantha Fernando
20
Kerawalapitiya - Resident
Rev. Fr. John Hettiarachchi
21
Kimbulapitiya
Rev. Fr. Ruwandana Mendis
22
Kollupitiya
Rev. Fr. Manokumaran Nagaratnam
23
Kolonnawa
Rev. Fr. Bernard Nishan Wilathgamuwa
24
Koralawella
Rev. Fr. Leo Camillus
25
Kotugoda
Rev. Fr. Jude Denzil Lakshman
26
Kurukulawa
Rev. Fr. Prasad Ponnamperuma
27
Makewita
Rev. Fr. Tharanga Sampath Perera
28
Matugama
Rev. Fr. Ananda Fernandopulle
29
Miriswatta
Rev. Fr. Lawrence Jayatillake OMI
30
Mutuwal - St. James'
Rev. Fr. Ernest De Mel
31
Nittambuwa
Rev. Fr. Ried Shelton
32
Pallansena
Rev. Fr. Maximus Rodrigopulle
33
Pamunugama
Rev. Fr. Basil Nicholas
34
Panadura
Rev. Fr. Gyom Nonis
35
Payagala
Rev. Fr. Lester Wijesuriya
36
Peralanda
Rev. Fr. Anton Jayalath Fernando
37
Ratmalana
Rev. Fr. Rohan De Soyza
38
Seeduwa
Rev. Fr. Athanesius Samarasinghe
39
Tudella
Rev. Fr. Cecil Kumar
40
Uswetakeiyawa
Rev. Fr. Ivan Gladwin Pietersz
41
Weligampitiya
Rev. Fr. Srilal Fonseka
42
Weliwita
Rev. Fr. Elmo Raj
43
Wewala
Rev. Fr. Ruwan Ried Liyanage
44
Willorawatta
Rev. Fr. Peter Chryshanthus Fernando OMI
45
Yatiyana
Rev. Fr. Christopher Madurawela OMI


Appointments to the Institutions / Colleges / Chaplancies

APPOINTMENTS TO THE SEMINARIES





St. Aloysius' Seminary
Rev. Fr. Anton Saman Hettiarachchi


Rev. Fr. Hemantha Udayakumara Perera


Rev. Fr. Deninton Nicholas Subasinghe


Rev. Fr. Malcolm Candappa -Bursar & Staff Member




National Seminary - Theology Dept.
Rev. Fr. Quintus Fernando




Daham Sevana - Pre Philosophate Seminary
Rev. Fr. Shelton Dias




Blessed Joseph Vaz Deva Dharma Nikethanaya [ Sinhala / Tamil Theologate ] Vice Rector
Rev. Fr. Lalith Felix Perera [ Additional responsibility to the present appointment ]




COLLEGES


St. Joseph's College, Colombo 10
Rev. Fr. Nilantha Ediriwickrame

Rev. Fr. Dinesh Keerthisinghe



St. Peter's College - Bambalapitiya, Colombo 04
Rev. Fr. Edmund Tillakaratne

Rev. Fr. Anton Ranjith (senior)

Rev. Fr. Shamira Nirosh Cooray

Rev. Fr. Arunodha Perera



St. Peter's College Branch - Gampaha & Udugampola
Rev. Fr. Suranga Niroshan Fonseka



St. Sebastian's College, Moratuwa
Fr. Manoranjan De Silva



Loyola College, Negombo
Rev. Fr. Ruwan Deshapriya

Rev. Fr. Chryshantha Kumara



DIOCESAN DIRECTORS / COORDINATORS OF APOSTOLATES



Assistants to the Apostolates - additional responsibilities to the present appointment



1
Archdiocesan Director - Catechetics - Tamil Medium
Rev. Fr. Ignatius Warnakulasingham
2
Coordinator for Fishermen in Negombo Region
Rev. Fr. Lester Nonis
3
Coordinator for Fishermen in Colombo Region
Rev. Fr. Xyxtus Kurukulasuriya
4
Coordinator for Fishermen in Kalutara Region
Rev. Fr. Lester Wijesuriya




Assistants to the Archdiocesan Education Office
Rev. Fr. Nilantha Heshan Fernando


Rev. Fr. Lakmin Prasanga Silva




Assistant to the Media Apostolate
Rev. Fr. Linton Joseph Fernando




Assistant to the Liturgy
Rev. Fr. Prasad Ponnamperuma




Assistants to the Holy Childhood (PMS) -
1.Rev. Fr. Prasanna Rohan


2.Rev. Fr. Nirmal Malaka Silva




Assistants to the ASIPA
1. Rev. Fr. Shelton Dias


2. Rev. Fr. Manjura Niroshan




Assistants to the Youth Apostolate
1. Rev. Fr. Jude Chryshantha Fernando


2. Rev. Fr. Chinthaka Perera




Assistant to Cursilo
Rev. Fr. Kalana Inshara Peiris
Additional responsibilities to the present appointment



1
Assistant Editor - " MESSENGER "
Rev. Fr. Rohan De Zoyza
2
Assistant Editor - " Gnartha Pradeepaya "
Rev. Fr. Hemantha Udayakumara Perera






ARCHDIOCESAN CHAPLAINS
1
Migrants
Rev. Fr. Neil Karunaratne CSsR
2
Poor Clare's Convent - Tewatta
Rev. Fr. Bensiri Perera - Resident at Piya Sevana
3
Universities - Colombo University and Open University
Rev. Fr. Edmund Tilakeratne
4
World Apostolate of Fatima [ Blue Army ]
Rev. Fr. Jude Nicholas
5
YCW / CWM
Rev. Fr. Jude Denzil Lakshman
6
Colombo General Hospital
Rev. Fr. Leslie Sujith OMI
7
Ragama Hospital Chaplain
Rev. Fr. Geethali Annesly
8
Holy Cross Convent Chaplain
Rev. Fr. Canicius Moraes OMI
9
Melville Convent Chaplain
Rev. Fr. Raymond Kurugama


VARIA
1
Archdiocesan Estates
Rev. Fr. Victor Jayamanne - In charge

Rev. Fr. Srinath Manoj Perera - Assistant
Appointments of the Assistant Parish Priests

Assistant Parish Priests
Parish
1
Rev. Fr. Anura Sri Kamal
Kadawatha
2
Rev. Fr. Noel Sampath Perera
Dalugama
3
Rev. Fr. Thusith Pradeep Fernando
Kadalana
4
Rev. Fr. Sumith Roshan Rodrigo
Kandana
5
Rev. Fr. Ishan Prameena
Kandawala
6
Rev. Fr. Sudham Perera
Ragama
7
Rev. Fr. Manjula Niroshan Fernando
Kelaniya
8
Rev. Fr. Geethali Annesley
Ragama
9
Rev. Fr. Roshan Prasad Fernando
Avissawella
10
Rev. Fr. Vincent A. Ashley
Sea Street
11
Rev. Fr. Anthony Fernando TOR
Grandpass
12
Rev. Fr. Fr. Shan Dassanayake
Pannipitiya
13
Rev. Fr. Felician Ferdinandez
Kochchikade - Col.13
14
Rev. Fr. Deshan Lasantha
Batagama
15
Rev. Fr. Shihan Indika
Bolawalana


APPOINTMENMTS OF THE NEWLY ORDAINED PRIESTS


1
Rev. Fr. Claude Martinus Wanasinghe
Assistant Parish Priest - Dehiwala
2
Rev. Fr. Manoranjan De Silva
Staff Member - St. Sebastian's College, Moratuwa
3
Rev. Fr. Malcolm Candappa
Staff Member - St. Aloysius' Seminary, Colombo 08
4
Rev. Fr. Arunodha Perera
Staff Member - St. Peter's College, Colombo 04
5
Rev. Fr. Sisira Samarakoon
Assistant Parish Priest - Pitipana
6
Rev. Fr. Suranga Fernando
Assistant Parish Priest - Dalupotha
7
Rev. Fr. Sudath Hemantha Fernando
Staff Member - St.Sebastian's Shrine Kandana & Teaching
8
Rev. Fr. Prageeth Dishan
Assistant Parish Priest - Hanwella
9
Rev. Fr. Sampath Thushara
Assistant Parish Priest - Kotugoda
10
Rev. Fr. Ranmal Sewwanda
Assistant Parish Priest - Thillanduwa and Teaching
11
Rev. Fr. Dinesh Keerthisinghe
Staff Member - St. Joseph's College, Colombo 10
12
Rev. Fr. Anthony Lukshman
Assistant Parish Priest - Katuwapitiya
13
Rev. Fr. Kalana Inshara Peiris
Assistant Parish Priest - Wattala
14
Rev. Fr. Naleen Niroshan
Assistant Parish Priest - Kimbulapitiya
15
Rev. Fr. Prageeth Chamara
Assistant Parish Priest - Nayakakanda
16
Rev. Fr. Nilantha Ediriwickrame
Staff Member - St. Joseph's College, Colombo 10
17
Rev. Fr. Suranga Niroshan Fonseka
Staff Member - St.Peter's College Branch Gampaha & Udugampola
18
Rev. Fr. Prasad Harshan
Assistant Parish Priest - Borella - All Saints
19
Rev. Fr. Ruwan Deshapriya
Staff Member - Loyola College, Negombo
20
Rev. Fr. Clarence Dilran Peiris
Assistant Parish Priest - Grand Street - Negombo
21
Rev. Fr. Rasika Lawrence
Assistant Parish Priest - Moratuwa
New Deans
1
Rev. Fr. Nicholas Batepola
Dean of Tudella
2.
Rev. Fr. Sam Quintus
Dean of Ragama
3
Rev. Fr. Noel Nonis
Dean of Katana
4
Rev. Fr. Bob Rodrigo O.M.I.
Dean of Colombo South
5
Rev. Fr. Maxwell Silva
Dean of Kotte
6
Rev. Fr. Julian Tissera
Dean of Kalutara
7
Rev. Fr. Merl Mendis O.M.I.
Dean of Gurubewila
8
Rev. Fr. Ruben Leslie Silva
Dean of Gampaha

Damascus, the Scene of Conversion

Damascus is the capital of Syria. It is among the oldest continuously inhabited cities in the world. In Arabic, it is called Dimashq ash-Shām. It lies about 80 km inland from the Mediterranean Sea, sheltered by the Anti-Lebanon Mountains. It lies on a plateau 680 meters above sea-level.The old city of Damascus, enclosed by the city walls, lies on the south bank of the river Barada. To the south-east, north and north-east it is surrounded by suburban areas whose history stretches back to the Middle Ages
Ananias Chapel
Excavations at Tell Ramad on the outskirts of the city have demonstrated that Damascus has been inhabited as early as 8000 to 10,000 BC. It is due to this that Damascus is considered to be among the oldest continually inhabited cities in the world. It was mentioned in Genesis 14 as existing at the time of the War of the Kings.
According to the 1st century Jewish historian Flavius Josephus in his twenty-one volume Antiquities of the Jews, Damascus (along with Trachonitis), was founded by Uz, the son of Aram.
Damascus is designated as having been part of the ancient province of Amurru in the Hyksos Kingdom, from 1720 to 1570 BC. Later , it fell to the Neo-Babylonian Empire of Nebuchadnezzar starting in 572 BC. The Babylonian rule came to an end in 538 BC when the Persians under Cyrus captured the city and made it the capital of the Persian province of Syria.
Damascus first came under western control with the giant campaign of Alexander the Great that swept through the near east. After the death of Alexander in 323 BC, Damascus became the site of a struggle between the Seleucid and Ptolemaic empires. The control of the city passed frequently from one empire to the other. Seleucus Nicator, one of Alexander's generals, had made Antioch the capital of his vast empire, a decision that led Damascus' importance to decline compared with the newly founded Seleucid cities such as Latakia in the north.
In 64 BC, the Roman general Pompey annexed the western part of Syria. They occupied Damascus and subsequently incorporated it into the league of ten cities known as the Decapolis because it was considered such an important center of Greco-Roman culture. According to the New Testament, St. Paul was on the road to Damascus when he received a vision, was struck blind and as a result converted to Christianity. In the year 37, Roman Emperor Caligula transferred Damascus into Nabataean control by decree. The Nabataean king Aretas IV Philopatris ruled Damascus from his capital Petra. However, around the year 106, Nabataea was conquered by the Romans, and Damascus returned to Roman control. In the course of history, the Islamised Arabs took over the city with Caliphs gaining control of it in 970. this resulted in a slow transformation from Graeco-Roman city layout to Islamic pattern.
In early 1516, the Ottoman Turks, took over the city and the sultan ordered the construction of a mosque, taqiyya and mausoleum at the shrine of Shaikh Muhi al-Din ibn Arabi in Salihiyya..The Ottomans remained for the next 400 years.
Perhaps the most notorious incident of these centuries was the massacre of Christians in 1860, when fighting between Druze (most probably supported by foreign countries to weaken the economical power) and Maronites in Mount Lebanon spilled over into the city. Some thousands of Christians were killed, with many more being saved through the intervention of the Algerian exile Abd al-Qadir and his soldiers, who brought them to safety in Abd al-Qadir's residence and the citadel. The Christian quarter of the old city, including a number of churches, was burnt down. The Christian inhabitants of the notoriously poor and refractory Midan district outside the walls were, however, protected by their Muslim neighbours.
Damascus has a wealth of historical sites dating back to many different periods of the city's history. Since the city has been built up with every passing occupation, it has become almost impossible to excavate all the ruins of Damascus that lie up to 8 feet below the modern level. The Citadel of Damascus is located in the northwest corner of the Old City. The street called straight (referred to in the conversion of St. Paul in Acts 9:11), also known as the Via Recta, was the decumanus (East-West main street) of Roman Damascus, and extended for over 1500 meters. Today, it consists of the street of Bab Sharqi and the Souk Medhat Pasha, a covered market. The Bab Sharqi street is filled with small shops and leads to the old Christian quarter of Bab Touma (St. Thomas's Gate). Souq Medhat Pasha is also a main market in Damascus and was named after Medhat Pasha, the Ottoman governor of Damascus who renovated the Souq. At the end of the Bab Sharqi street, one reaches the House of Ananias, an underground chapel that was the cellar of Ananias's house.
The Umayyad Mosque, also known as the Grand Mosque of Damascus, is one of the largest mosques in the world, and one of the oldest sites of continuous prayer since the rise of Islam. A shrine in the mosque is said to contain the head of John the Baptist.

Catholic Lay Association launched in Colombo

Catholic National Association of the Laity inaugurated

The Catholic National Association of the Laity launched by the Catholic Bishops' Conference of Sri Lanka as a wider representative body of laity on the national level, was officially inaugurated at Lankarama, the Catholic Bishops' Secretariat on Sunday, the 13th of January with a solemn Concelebrated Eucharist presided over by His Grace the Most Rev. Oswald Gomis, the Archbishop of Colombo. Among the concelebrants were: Rt. Rev. Dr. Vianney Fernando, the President of the Bishops' Conference, Rt. Rev. Dr. Winston Fernando SSS, Chairman of the National Commission for the Laity, Rt. Rev. Dr. Kingsley Swampillai, the Co-Chairman of the National Commission for the Laity and Rev. Fr. Leopold Ratnasekera OMI, the Moderator of CNAL. The CNAL is composed of forty members at present.
In his homily, Bishop Winston Fernando dwelt on the vocation of the laity springing from the sacraments of baptism, confirmation and also Matrimony in their special call to witness to Christ and make the Church present in the world. They must promote the sense of Truth and Right. It is the vocation of the lay person to act in the heart of the world in order to make the values of the Gospel permeate its structures and movements. This is made possible through learning to dialogue with the social realities. We are called to live in a particular socio-cultural context but our mission is to all. The Feast of the Baptism of Christ helps to see in a better light their own immersion in mission entrusted to them by the Lord as lay faithful and thus commit themselves to spread the spirit of the Gospel in the society at large.
The Eucharist was followed by the Inauguration ceremony with the lighting of the traditional oil-lamp in which all the bishops and a diocesan representative each participated. In the inaugural word of welcome, His Lordship Rt. Rev. Dr. Vianney Fernando, President of the Bishops' Conference welcomed the new members of the CNAL and thanked them for their willingness to serve in this national lay-body which is called to represent the Church in the lay world, specially in matters of importance relating to Church's stand on important socio-cultural and national questions and to be the voice of the Church in these matters. His Lordship traced how the lay apostolate has grown since Vatican II and through the Synod on the Laity and how new relevant expressions have to be found for the involvement of today's laity within the Church as communion. Laity take up areas of evangelization not open to the clergy and religious. Their own competence and expertise in the various fields of their engagement will stand in good stead to make them effective workers in the vineyard of the Lord. The confidence that the respective bishops have placed in them through their nomination would be added strength in their task.
His Grace and Bishop Kingsley Swampillai also addressed words of exhortation to the assembly. His Grace observed that the Church in Sri Lanka is very much Sri Lankan contrary to certain misrepresentations of history, making it look foreign in the eyes of the people. Catholics have participated in the struggle for independence and the Church is very much active in education and the social upliftment of the people. It is not Christianity that should incur the blame for the country falling into the foreign powers but the division among the Sri Lankans themselves that often led to the country falling into foreign powers. The Church will continue to work for the betterment of the country also in the future. To deal with matters pertinent to the Church's mission in the country, the bishops have chosen a team of eminent men and women for membership of the national association. While appreciating their loyalty, the bishops have also taken them into their confidence. Bishop Kingsley Swampillai exhorted the assembly to be inspired by the love of Christ in order to take his message to the world. The laity will have an enormous patrimony of the Church's tested wisdom for guidance in their future work. The constitution was presented and the Office-Bearers were elected. The Inaugural Meeting was followed by lunch.

Tarsus, the birthplace of Paul

From the Catholic Charismatic Renewal at St. Lucia’s Cathedral, Colombo 13.

Wednesday, 23rd January 2008

Tarsus

Tarsus is a city and a large district in Mersin Province, Turkey, 15 km from Mersin and near Adana. With a history going back 7,000 years Tarsus has long been an important stop for traders to the Orient, a focal point of many civilisations including the Ancient Romans when Tarsus was capital of the province of Cilicia, scene of the romance between Mark Antony and Cleopatra and birthplace of Saint Paul.
Tarsus has a long history of commerce and is still a commercial centre today, trading , refining and processing that produce for export. Agriculture is an important source of income, half of the land area of district is farmland (1,050 km²) and most of the remainder is forest and orchard.
In historical times, the city was first ruled by the Hittites, Assyria and then the Persian Empire. Tarsos was the seat of a Persian satrapy from 400 BC onward. Indeed Xenophon records that in 401 BC, when Cyrus the Younger marched against Babylon, the city was governed by King Syennesis in the name of the Persian monarch.
Alexander the Great came through with his armies in 333 BC and came near meeting his death here after a bath in the Cydnus. By this time Tarsus was already Greek, and as part of the Seleucid Empire became more and more Hellenized; Strabo praises the cultural level of Tarsus in this period with its philosophers, poets and linguists. The schools of Tarsos rivalled Athens and Alexandria. 2 Maccabees (4:30) records its revolt in about 171 BC against Antiochus IV Epiphanes, who had renamed the town Antiochia on the Cydnus. In his time the library of Tarsus held 200,000 books, a huge collection of scientific works.
Pompey subjected it to Rome and Tarsus became capital of the Roman province of Cilicia the metropolis where the governor resided. To flatter Julius Caesar, it took the name Juliopolis; it was here that Cleopatra and Mark Antony met, the scene of the celebrated feasts they gave during the construction of their fleet. In 66 BC, the inhabitants received Roman citizenship.
Tarsus was the birthplace of Saint Paul (Acts 9:11; 21:39; 22:3), who took refuge here after his conversion (Acts 9:30), and was joined by Barnabas (Acts 11:25). It is probable that at the time a Christian community was already established, although the first bishop, Helenus, dates only from the third century.
Owing to the importance of Tarsus, many martyrs were put to death here, among them being Saint Pelagia, Saint Boniface, Saint Marinus, Saint Diomedus, Saint Quiricus and Saint Julitta.
At about the end of the tenth century, the Armenians established a diocese of their rite, which still exists; Saint Nerses of Lambroun was its most distinguished representative in the twelfth century.
A cave in Tarsus is one of a number of places claiming to be the location of the legend of the Seven Sleepers, common to Christianity and Islam.
The Tarsus region was annexed by the Forces of Rashidun Caliphate under the command of Khalid ibn Walid in the 637, retaining it until 965, when Nicephorus Phocas returned it to the Byzantine Empire for nearly a century. The area was lost to the Seljuk Turks, recaptured in 1097 during the Crusades and then disputed between Latins, Greeks, and Armenians of the Armenian Kingdom of Cilicia (Kingdom of Lesser Armenia); these last became definitively masters until about 1360, when it was captured by the Ramazanoğlu Turks. Finally the area was brought under the control of the Ottomans by Selim I in 1517.
In the Middle Ages Tarsus was renowned throughout the Middle East, a number of Arab writers praised it as a beautiful and well-defended city. In 1671 the traveller Evliya Çelebi records "a city on the plain, an hour from the sea, surrounded by strong walls two-storeys high, moated on all sides, with three distinct neighbourhoods inside the walls".
Tarsus was captured from the Ottomans in 1832 by the Mamluks of Ibrahim Pasha of Egypt, son of Muhammad Ali, and for 8 years remained in the hands of the Egyptians, who began growing cotton on the surrounding plain. Upon the return of the Ottomans this cotton drove a substantial growth in the economy of the area.
However after being a port for 3,000 years at the end of the 19th century due to neglect, Tarsus no longer had access to the sea, and the delta became a swamp. At this point Tarsus was a typical Ottoman city with communities of Muslim Turks and Christian Greeks and Armenians. At the founding of the Turkish Republic in the 1920s the swamp was drained, the River Berdan was dammed to build Turkey's first hydro-electric power station, and irrigation, roadworks and a railway brought the economy of Tarsus back to life, with new factories, particularly producing textiles.

Never grow tired of praying for Christian unity", Pope tells crowd

The Week of Prayer for Christian Unity started on Friday. During this week of prayer, Catholics, Orthodox, Anglicans and Protestants, "implore the Lord together, in a more intense way, for the gift of communion," the Pontiff reminded the faithful., :

The Week of Prayer for Christian Unity started on Friday, as the pope reminds Roman Catholics everywhere to never grow tired of praying for unity to be restored among Christians. Receiving an ecumenical delegation from Finland, Pope Benedict XVI told the delegation that he was humbled by the joint prayer between them and emphasised the importance of prayer to his host, which he said leads us to gain a new perceptive on the Kingdom of God. “Christian unity is a gift from above, stemming from and growing towards loving communion with the Father, Son and Holy Spirit. The joint prayer of Lutherans and Catholics from Finland is a humble but faithful sharing in the prayer of Jesus, who promised that every prayer raised to the Father in His name would be heard,” the Pope told the Finns, reported the Catholic News Agency. “This indeed, is the royal door of ecumenism: such prayer leads us to look at the Kingdom of God and the unity of the Church in a fresh way; it reinforces our bonds of communion; and it enables us to face courageously the painful memories, social burdens and human weaknesses that are so much a part of our divisions.” The importance of prayer was also emphasised by Protestant Christians. In the U.S., Bishop Christopher Epting, the Presiding Bishop’s deputy for Ecumenical and Interfaith Relations, told the Episcopal Life Online publication it was only through prayer, especially a common ecumenical prayer that the spiritual task of ecumenical work could be achieved. In the U.K., mainstream denominations’ leaders came together on Friday, in a service, held in Westminster Abbey, to celebrate their commitment to the ecumenical event. Christians around the world are celebrating the event with different denominational leaders coming together to mark an important ecumenical milestone, regardless of their different traditions. The days chosen are of significant importance in the Christian faith. The Week of Prayer is observed in most countries between the Feast of the Confession of St. Peter (January 18) and the Conversion of St. Paul (January 25).

Martyr Devasahayam - e Good News 14012008

It happened exactly 256 years ago Devasahayam Pillai was an 18th century convert from Hinduism to Christianity in the southern part of India. Born in Travancore, he was an official in the court of the king, Maharaja Marthanda Varma,during which time he came under the Christian influence of a former Dutch naval commander, Captain Eustachius De Lannoy.
In 2004, the Roman Catholic Church in India recommended Devasahayam Pillai for the beatification.
Devasahayam Pillai (Neelakanta Pillai at birth) was born into a high caste Nair family at Nattalam on the 23rd of April, 1712. His father hailed from Kayankulam, in Kerala and his mother from Thiruvattar town in Kanyakumari.
Devasahayam’s family had much influence in the royal palace and Devasahayam went into the service of the royal palace as a young man. His capabilities and enthusiasm did not go unnoticed in the palace, as he was soon put in charge of state affairs under the Dewan of Travancore.
In 1741, Captain Eustachius De Lannoy, a Dutch naval commander, was sent on command of a Dutch naval expedition by the Dutch East India Company to capture Colachel, a port under the control of Travancore, and establish a trading post there. In the battle (Battle of Colachel) that followed between the Travancore forces and De Lannoy’s men, the Dutchmen were vanquished. Many Dutchmen, including De Lannoy and his assistant Donadi, were taken as prisoners.
De Lannoy was later pardoned by the king, on condition that they serve in the Travancore army. De Lannoy later earned the trust of the king and went on to become the commander of the Travancore armed forces.It was during their influential roles under the King of Travancore that Devasahayam Pillai and De Lannoy became well acquainted. De Lannoy’s Christian faith interested Devasahayam and De Lannoy enlightened him on the faith, leading to his conversion in 1745.[1]
On Devasahayam’s acceptance of the Christian faith, he was baptised at the church at Vadakkankulam village (in the present Tirunelveli District of Tamilnadu), where the Jesuits had a mission. Devasahayam’s conversion to Christianity did not go down well with his larger family or with the officials in the palace of Marthanda Varma. Pillai was married by this time.
Accusations and Charges of Treason
Though there was a certain degree of religious tolerance in Travancore in the 18th century, the high caste Nair community strictly adhered to its caste codes, traditions and Hindu beliefs. Thus, it is highly possible that any deviation was not tolerated. Roman Catholic sources allege that the Brahmin chief priest of the kingdom and members of the royal household and the Nair community brought false charges on Devasahayam to the Dewan, Ramayyan Dalawa, and that Devasahayam was divested of his portfolio in the administration and was later accused of treason and of divulging state secrets to rivals and Europeans. He was ordered to be taken to the then state border at Aralvaimozhy, where he was to be banished.
Devasahayam was marched all the way to Aralvaimozhy by soldiers, over the period of a few days. As was customary in those days for very cruel criminals, his body was painted with red and black spots, and he was intentionally marched through populated areas.
Death
In 1752, the original order of the King and his Dewan was to deport him from Travancore, into the Pandya country, at Aralvaimozhy. He was let off in the forested hills near Aralvaimozhy. There, he is believed to have begun deep meditations, and the people from the adjacent villages began visiting the holy man. Christian sources allege that at this time, high caste Hindus plotted to do away with Devasahayam.
Locals still believe that the soldiers went up the forested hills and tried to shoot Devasahayam, but were unable to fire; after which he took the gun in his hands, blessed it and gave it back to the soldiers to shoot him to death, if they wished to. The soldiers took the gun back and fired at him five times.
It was at Kattadimali in Kanyakumari district that Devasahayam Pillai was killed on 14 January 1752.